On one occasion the Blessed One was living near Rajagaha, in the bamboo grove, in the Squirrels' feeding ground. At that time the Venerable Maha Kassapa who was living in the Pipphali Cave, was afflicted with a disease, was suffering therefrom, and was gravely ill.

Then the Blessed One arising from his solitude at eventide visited the Venerable Maha Kassapa and sat down on a seat made ready (for him). Thus seated the Blessed One spoke to the Venerable Maha Kassapa:

"Well Kassapa, how is it with you? Are you bearing up, are you enduring (your suffering)? Do your pains decrease or increase? Are there signs of your pains decreasing and not of increasing?"

"No, Ven. Sir, I am not bearing up, I am not enduring, the pain is very great. There is a sign not of pains decreasing but of their increasing."

"Kassapa, these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana. What are the seven?

i. "Mindfulness, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

ii. "Investigation of the Dhamma, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

iii. "Persevering effort, the factor of enlightenment, Kassapa, is well expounded by me and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

iv. "Rapture, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

v. "Calm, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

vi. "Concentration, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

vii. "Equanimity, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

"These seven factors of enlightenment, Kassapa, are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization and to Nibbana."

"Most assuredly, O Blessed One, they are factor of enlightenment. Most assuredly, O Welcome Being (Sugata), they are factors of enlightenment."

Thus said the Buddha, and the Venerable Maha Kassapa glad at heart approved the utterances of the Buddha. Thereupon the Venerable Kassapa recovered from that affliction, and that affliction, of the Venerable Kassapa disappeared.

I have heard that on one occasion the Blessed One was staying in Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. And on that occasion Ven. Maha Kassapa was staying in the Pepper Tree Cave, diseased, in pain, severely ill. Then the Blessed One, in the late afternoon, left his seclusion and went to where Ven. Maha Kassapa was staying. On arrival, he sat down on a prepared seat and said to Ven. Maha Kassapa, "I hope you are getting better, Kassapa. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing."

"I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening."

"Kassapa, these seven factors for Awakening rightly taught by me, when developed and pursued, lead to direct knowledge, to self-Awakening, to Unbinding. Which seven?

"Mindfulness as a factor for Awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

"Analysis of qualities as a factor for Awakening, rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

"Persistence as a factor for Awakening...

"Rapture as a factor for Awakening...

"Serenity as a factor for Awakening...

"Concentration as a factor for Awakening...

"Equanimity as a factor for Awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

"Kassapa, these are the seven factors for Awakening rightly taught by me that — when developed and pursued — lead to direct knowledge, to self-Awakening, to Unbinding."

"They are indeed factors for Awakening, O Blessed One. They are indeed factors for Awakening, O One Well-Gone."

That is what the Blessed One said. Gratified, Ven. Maha Kassapa delighted in the Blessed One's words. And Ven. Maha Kassapa recovered from his disease. That was how Ven. Maha Kassapa's disease was abandoned.

On one occasion the Blessed One was living near Rajagaha in the bamboo grove in the squirrels' feeding ground. At that time, he was afflicted with a disease, was suffering therefrom, and was gravely ill.

Then the Venerable Maha Cunda[1] 'arising from his solitude at eventide'[2] approached the Blessed One, saluted him, and sat down beside him.

To the Venerable Maha Cunda thus seated, the Blessed One said:

"O Cunda, let the factors of enlightenment occur to your mind."

"These seven factors of enlightenment, bhante (Ven. Sir), are well expounded and are cultivated and fully developed by the Blessed One. They conduce to perfect understanding, to full realization and to Nibbana. What are the seven?

i. "Mindfulness, the factor of enlightenment, bhante, is well expounded by the Blessed One, and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

ii. "Investigation of the Dhamma, the factor of enlightenment, bhante, is well expounded by the Blessed One and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

iii. "Persevering effort, the factor of enlightenment, bhante, is well expounded by the Blessed One and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

iv. "Rapture, the factor of enlightenment, bhante, is well expounded by the Blessed One and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

v. "Calm, the factor of enlightenment, bhante, is well expounded by the Blessed One and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

vi. "Concentration, the factor of enlightenment, bhante, is well expounded by the Blessed One and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

vii. "Equanimity, the factor of enlightenment, bhante, is well expounded by the Blessed One, and is cultivated and fully developed by the Blessed One. It conduces to perfect understanding, to full realization and to Nibbana.

These seven factors of enlightenment, bhante, are well expounded and cultivated and fully developed by the Blessed One. They conduce to perfect understanding, to full realization and to Nibbana."

"Most assuredly Cunda, they are factors of enlightenment. Most assuredly, Cunda, they are factors of enlightenment."

Thus said the Venerable Maha Cunda, and the Master approved of it. Then the Blessed One recovered from his affliction, and thus disappeared his affliction.

Notes

1. Younger brother of the Venerable Sariputta. [Is this an error? According to Nyanaponika in Great Disciples of the Buddha (Somerville, Massachusetts: Wisdom Publications, 1997), p. 33, Cunda's monastic name was Samanuddesa, to distinguish him from the elder Ven. Mahacunda. — ATI ed.]

2. 'Sayanha samayam patisallana vutthito,' not found in the original Samyutta text.

"The Buddha, who is very ill, asks Ven. Maha Cunda to recite for him..." -> is such a expression: "O Cunda, let the factors of enlightenment occur to your mind.", often used as asking to recite?

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana.

There is a slight but interesting mis-match between what the Buddha says of the factors of enlightenment, and what they do according to the account given in the Sutta. They are well-expounded, and are cultivated and fully developed by the Buddha, and should be similarly cultivated and developed by the practitioner. They conduce to perfect understanding (Thanissaro has "lead to") and to Nibbana.

In the sutta, however, they apparently also lead to recovery from illness. Both translations seem to see a causal link, as does the other Gilana Sutta where the Buddha himself recovers from an illness after requesting a recitation from the Venerable Maha Cunda. I believe there is a continuing monastic tradition whereby the factors are recited to those who are ill.

I'm not sure whether the meaning is that the development of the Bojjhanga does literally restore the body to health. Certainly the factors of energy, tranquility, and concentration would seem to benefit the body. If this is so, then it is a pointer to the fact that the full development is far above what most of us have accomplished. If we think that we have "mastered" these factors, then we need to think again if we are still subject to illness!

And (in the case of this sutta, rather than 46.16) the overcoming of illness is not, apparently, an aspect of Nibbana. There is no mention of Maha Kassappa becoming enlightened on this occasion.

However literally the sutta is taken, it is I think a reminder of the absolute importance of the Bojjhanga in the Buddha's teaching.

On one occasion the Blessed One was living near Rajagaha, in the bamboo grove, in the Squirrels' feeding ground. At that time the Venerable Maha Kassapa who was living in the Pipphali Cave, was afflicted with a disease, was suffering therefrom, and was gravely ill.

Then the Blessed One arising from his solitude at eventide visited the Venerable Maha Kassapa and sat down on a seat made ready (for him). Thus seated the Blessed One spoke to the Venerable Maha Kassapa:

"Well Kassapa, how is it with you? Are you bearing up, are you enduring (your suffering)? Do your pains decrease or increase? Are there signs of your pains decreasing and not of increasing?"

"No, Ven. Sir, I am not bearing up, I am not enduring, the pain is very great. There is a sign not of pains decreasing but of their increasing."

"Kassapa, these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana. What are the seven?

i. "Mindfulness, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

ii. "Investigation of the Dhamma, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

iii. "Persevering effort, the factor of enlightenment, Kassapa, is well expounded by me and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

iv. "Rapture, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

v. "Calm, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

vi. "Concentration, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

vii. "Equanimity, the factor of enlightenment, Kassapa, is well expounded by me, and is cultivated and fully developed by me. It conduces to perfect understanding, to full realization and to Nibbana.

"These seven factors of enlightenment, Kassapa, are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization and to Nibbana."

"Most assuredly, O Blessed One, they are factor of enlightenment. Most assuredly, O Welcome Being (Sugata), they are factors of enlightenment."

Thus said the Buddha, and the Venerable Maha Kassapa glad at heart approved the utterances of the Buddha. Thereupon the Venerable Kassapa recovered from that affliction, and that affliction, of the Venerable Kassapa disappeared.Note

On one occasion the Blessed One was living near Rajagaha in the bamboo grove, in the squirrels' feeding ground. At that time the Venerable Maha Moggallana who was living on the Gijjhakuta Hill (Vultures' Peak) was afflicted with a disease, was suffering therefrom, and was gravely ill. Then the Blessed One arising from his solitude at eventide visited the Venerable Maha Moggallana and sat down on a seat made ready for him. (Exactly the same as in previous discourse changing "Maha Kassapa" into "Maha Moggallana.")Note

1. S. v. 80.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Hanzze wrote:"The Buddha, who is very ill, asks Ven. Maha Cunda to recite for him..." -> is such a expression: "O Cunda, let the factors of enlightenment occur to your mind.", often used as asking to recite?

On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary...

BB: This sutta and the next two are included as protective discourses in the Sinhalese Maha Pirit Pota. Monks often recite them to patients.

This is what the Blessed One said. Elated, the Venerable Mahākassapa delighted in the Blessed One’s statement. And the Venerable Mahākassapa recovered from that illness. In such a way the Venerable Mahākassapa was cured of his illness.

Spk: As the elder listened closely to this teaching on the development of the enlightenment factors, it is said, the thought occurred to him: “When I penetrated the truths on the seventh day of my going forth, these enlightenment factors became manifest” (see SN 16:11). Thinking, “The Master’s teaching is indeed emancipating!” his blood became clear, his bodily humours were purified, and the disease departed from his body like a drop of water fallen on a lotus leaf.

Hanzze wrote:"The Buddha, who is very ill, asks Ven. Maha Cunda to recite for him..." -> is such a expression: "O Cunda, let the factors of enlightenment occur to your mind.", often used as asking to recite?

Probably a mistake.

Bhikkhu Bodhi has: "Recite the factors of enlightenment, Cunda."

Mike

Could "The Buddha, who is very ill, asks Ven. Maha Cunda to recite for him..." be a probably mistake as well? Its has in some ways the taste of "please help me" and such a aspiration seems to be strange from my view. Althrough its not clear if Ven. Maha Cunda was even aware of the illness.

Is the sentence "The Buddha, who is very ill, asks Ven. Maha Cunda to recite for him..." an additional one or is it included in the sutta?

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Does anyone have any thoughts as to why each of the factors is presented as "X, the factor of enlightenment", or "X as a factor of enlightenment"?

I can think of some possible reasons. It might be that this is a mnemonic device to aid recitation, or to add emphasis. Or it might be that the "X" is of a slightly different sort from the "X" that we find in everyday life. Either in the sense of being slightly different in itself, or slightly different as regards its deployment. For example, is "energy as a factor of enlightenment" different from the energy we get from coffee, or designer drugs, or through being interested in a task? Or if it is the same as any or all of these, is it used to a different purpose?

This question is related to the one about whether the factors are constituents of enlightenment, or lead to enlightenment. Bhikkhu Bodhi and Thanissaro are both in favour of the latter.

Although the Bojjhanga are elsewhere defined, it is significant that there is no "Samma-" aspect to them. The English terms are fairly broad concepts, and it would be useful to know which aspects of the English thought-clusters we are being advised by the Buddha to cultivate.

Visākha: And are the three aggregates [of virtue, concentration, & discernment] included under the noble eightfold path, or is the noble eightfold path included under the three aggregates?

Sister Dhammadinnā: The three aggregates are not included under the noble eightfold path, but the noble eightfold path is included under the three aggregates. Right speech, right action, & right livelihood come under the aggregate of virtue. Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Right view & right resolve come under the aggregate of discernment.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Visākha: And are the three aggregates [of virtue, concentration, & discernment] included under the noble eightfold path, or is the noble eightfold path included under the three aggregates?

Sister Dhammadinnā: The three aggregates are not included under the noble eightfold path, but the noble eightfold path is included under the three aggregates. Right speech, right action, & right livelihood come under the aggregate of virtue. Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Right view & right resolve come under the aggregate of discernment.

Many thanks, but I can't see a reference to the Bojjhanga here. I think the general and unspecific nature of the English terms we use to refer to the Eightfold Path and (more especially) the enlightenment factors could allow us to say that the two frameworks are similar, but whether this would be helpful is another matter.

The three aggregates (X) are not included under the noble eightfold path, but the noble eightfold path is included under the three aggregates(X)

The noble eightfold path is fabricated (factor)

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Two of these feature in the Eightfold Path: mindfulness and concentration. The three aggregates quoted are Virtue, Concentration, and Wisdom. I can't see how you are linking "factors" with something being fabricated. They are etymologically related by a Latin root, but i'm not sure how this applies to the Pali. You seem to be saying that the eightfold Path is fabricated - which it is - but I can't see how this relates to the Bojjhanga.

I thought a little about this... actually I wouldn't regard the frame of Bojjhanga as useful if the eightfold path wasn't established once before. It might be not staisfactory in regard of your question, but could be a general alternative. But that is just a thought.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Hanzze wrote:"The Buddha, who is very ill, asks Ven. Maha Cunda to recite for him..." -> is such a expression: "O Cunda, let the factors of enlightenment occur to your mind.", often used as asking to recite?

Probably a mistake.

Bhikkhu Bodhi has: "Recite the factors of enlightenment, Cunda."

Mike

Piyadassi Thera wrote:The Buddha and the arahants (the Consummate Ones) can concentrate on the paritta suttas without the aid of another. However, when they are ill, it is easier for them to listen to what others recite, and thus focus their minds on the dhamma that the suttas contain, rather than think of the dhamma by themselves. There are occasions, as in the case of illness, which weaken the mind (in the case of worldlings), when hetero-suggestion has been found to be more effective than autosuggestion.From: The Value of Paritta by Piyadassi Thera

This is what the Blessed One said. Elated, the Venerable Mahākassapa delighted in the Blessed One’s statement. And the Venerable Mahākassapa recovered from that illness. In such a way the Venerable Mahākassapa was cured of his illness.

Spk: As the elder listened closely to this teaching on the development of the enlightenment factors, it is said, the thought occurred to him: “When I penetrated the truths on the seventh day of my going forth, these enlightenment factors became manifest” (see SN 16:11). Thinking, “The Master’s teaching is indeed emancipating!” his blood became clear, his bodily humours were purified, and the disease departed from his body like a drop of water fallen on a lotus leaf.